[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Epic, Poetry, Drama & Narrative](https://indike.org/pramana/in.lit) › [Gnomic verse and anthologies](https://indike.org/pramana/in.lit.subhasita) › [Anthologies of verse](https://indike.org/pramana/in.lit.subhasita.subhasita) › [Major attributed anthologies of named poets](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa) › [Sūktimuktāvalī](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali) › English (machine translation) # English (machine translation) Translation of [Suktimuktavali (Sūktimuktāvalī)](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali) - **Language:** English - **Extent:** 92 passages, 5,821 words - **Text:** complete digital text - **Source:** pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-10) of in.lit.subhasita.subhasita.suktimuktavali · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own… ## Contents - [25](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.25) - [26](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26) - [26\_1](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_1) - [26\_2](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_2) - [26\_3](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_3) - [26\_4](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_4) - [26\_5](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_5) - [26\_6](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_6) - [26\_7](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_7) - [26\_8](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_8) - [26\_9](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_9) - 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[96](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.96) - [98](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.98) - [99](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.99) - [99\_29](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.99_29) ## Text ### [25](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.25) 34 Sūktimuktāvalī. Produced from the heart and speech blooming forth from conduct, produced from the heart and speech of the sage, the venerable Devanandin, he who reads this short composition at the three junctures of the day delights the three worlds at the three junctures of the day. .. 25 .. ### [26](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26) He who, desiring to grant satisfaction to the minds of people through his teaching, knew every entity, was full of tranquility, and destroyed distress; he who, bringing joy to worthy souls, set forth reality for the great— may that Jina, the father of those of auspicious intellect, the lord of the virtuous, destroy my torment. .. 26 .. ### [26\_1](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_1) Thus ends the Siddhipriyā Praise composed by the venerable Devanandin. Composed by the venerable Somaprabhācārya, (also entitled the Sindūraprakara) the Sūktimuktāvalī. A heap of vermilion upon the hollow of the forehead of the elephant of austerity, a cluster of forest-fire flames against the wilderness of passions, the sunrise inaugurating the day of awakening, the saffron paste upon the pitcher-like breasts of the woman of liberation, the radiant burgeoning of the sprouts of the tree of the highest good— may the mass of luster of the nails upon the feet of Lord Pārśva protect you! .. 1 .. ### [26\_2](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_2) May the virtuous be pleased in their minds, intent on examining my words; for water produces lotuses, and breezes spread their fragrance. Or what need is there of this petition? If there is merit in these \[words\], they themselves will spread it; if not, then what is the use of him who seeks fame? .. 2 .. ### [26\_3](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_3) 1. This is a verse of wheel-composition (cakrabandha). There, in the third ring, ‘devanandikṛtiḥ’ is extracted. 2. At the time of printing this Sūktimuktāvalī, three manuscripts were obtained by us: of these, the first, designated ka, belonging to Śrīyut Haridāsa Śāstrī, Director of the Department of Public Instruction of Jaipur and adorned with the title of ‘Master of Arts’, consists of thirteen leaves, is correct, and not very modern. The second, designated kha, belonging to the Jain sage named Śrī Śāntivijaya, the best among Saṃvegi ascetics, adorned with tranquility, self-control and the like, and free from possessions, consists of three leaves, is ancient and correct. The third, designated ga, also belonging to the aforementioned sage, consists of twelve leaves, is ancient, not very correct, and accompanied by a concise commentary mixed with the Gujarati language, devoid of an author’s name. 3. ‘Upon the feet’. 4. ‘By spreading’. Kāvyamālā. Now begins the section on righteousness. Without the accomplishment of the three aims of life, a man’s lifespan is useless like that of a beast; even among them, they declare righteousness to be the foremost, since without it, wealth and pleasure do not come to be. .. 3 .. ### [26\_4](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_4) The fool who, having attained this human state that is difficult to attain, does not practice righteousness with exertion, carelessly drops into the ocean the wish-fulfilling jewel that was acquired through continuous hardship. .. 4 .. He casts dust into a golden dish, washes his feet with nectar, makes an excellent elephant carry a load of firewood, and flings the wish-granting gem from his hand to scare away a crow— he who, negligent, wastes in vain this human birth that is difficult to attain. .. 5 .. ### [26\_5](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_5) They sow a thorn-apple tree in their house after uprooting a wish-fulfilling tree; they cast aside a wish-granting gem and accept a shard of glass—those fools! Having sold an elephant resembling a king of mountains, they purchase a donkey— those lowest of men who, forsaking the righteousness they have attained, run after the desire for sensual pleasures. .. 6 .. ### [26\_6](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_6) He who, having somehow attained human birth in this boundless transmigration, does not practice righteousness, agitated by thirst for the pleasures of the senses, drowning in the ocean, abandons an excellent boat and strives to grasp a stone—the foremost of fools! .. 7 .. ### [26\_7](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_7) Devotion to the Tīrthankara, to the guru, to the teaching of the Jina, and to the community; cessation from violence, falsehood, theft, unchastity, and possessions; conquest over enemies such as anger; goodness, association with the virtuous, restraint of the senses, charity, austerity, contemplation, and dispassion—cultivate \[these\], if you have a mind to go to the abode of emancipation. .. 8 .. ### [26\_8](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_8) Now begins the section on worship. It destroys sin, shatters evil destiny, slays calamity, accumulates merit, extends fortune, nourishes freedom from disease, 1. ‘A load of wood’. 2. ‘Resembling a mountain’; the reading in ms. ka is ‘girīndrasadṛśam’. 3. ‘Sinking’. 4. ‘In the gathering of ascetics’. 5. ‘Chapter on worship’ in ms. ga; but in ms. ka there is no division into sections. 2 Sūktimuktāvalī. procures good fortune, causes affection to sprout, generates fame, bestows heaven, and brings about emancipation—the worship of the Arhats, when performed. .. 9 .. ### [26\_9](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_9) Heaven is the courtyard of his house; the radiant fortune of universal sovereignty is his companion; the host of virtues such as good fortune sports freely in the mansion of his body; transmigration is easily crossed; bliss quickly rolls in the hollow of his palm— for the person who, as a vessel of faith, performs the worship of the lord of Jinas. .. 10 .. ### [26\_10](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_10) Distress never looks him in the face, as if enraged; poverty flees far away day by day, as if alarmed; unfortunate rebirth abandons his company, like an estranged beloved; prosperity never leaves his side, like a friend, for him who performs the worship of the Jina. .. 11 .. ### [26\_11](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_11) He who worships the Jina with flowers is worshipped by the smiling eyes of celestial maidens; he who bows to him with focused mind is bowed to day and night by the three worlds; he who praises him is praised in the hereafter by a host of Indras; he who meditates on him, having destroyed his karma, is meditated upon by yogins. .. 12 .. ### [26\_12](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_12) Now begins the section on the guru. He who proceeds on the path free from reproach and, being free from desire, leads other people onto it— that guru should be served by one who desires his own welfare; crossing \[the ocean\] himself, he is capable of causing another to cross. .. 13 .. ### [26\_13](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_13) He shatters false understanding, imparts the meaning of the scriptures, reveals the paths of fortunate and unfortunate rebirth and merit and sin, and makes known the distinction between what should and should not be done— other than that guru, there is no boat upon the ocean of worldly existence. .. 14 .. ### [26\_14](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_14) Father, mother, brother, dear wife, host of sons, friend, master, retinue of rutting elephants, warriors, chariots, and horses— none of these is able to protect a living being sinking into the pit of hell; none other than the guru intent on revealing righteousness and unrighteousness. .. 15 .. ### [26\_15](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_15) What is the use of meditation? Let abandonment of all sensory objects be done with austerities! / Contemplation is fulfilled; enough with conquering the senses; competent scriptures are sufficient! / Rather, do one thing that destroys existence: obey the guru's instruction out of affection for the guru, / without which all virtues are powerless for one's own welfare, like an army without a leader. // 16 ### [26\_16](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_16) Now the section on the Jina's doctrine: / Neither god nor non-god, neither good guru nor bad guru, / neither righteousness nor unrighteousness, neither what is bound by virtue nor what is devoid of virtue, / neither what is to be done nor what is not to be done, neither what is beneficial nor harmful, nor even what is clever, / do people perceive when deprived of the eye of the Jina's words. // 17 ### [26\_17](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_17) Human birth is fruitless, they say; the heart is useless; vain is the creation of the ears; / the ability to distinguish between virtues and faults is impossible for them; / falling into the blind pit of hell is unavoidable, and liberation is hard to obtain, the wise say, / for those whose ears have not received the guest of the all-knowing doctrine, rich in the nectar of compassion. // 18 ### [26\_18](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_18) Nectar like poison, water like fire, light like a dense mass of darkness, / a friend like an enemy, a garland like a serpent, a wish-fulfilling jewel like a clod of earth, / moonlight like summer heat—thus that foolish-minded person considers, / who regards the Jinendra's doctrine, a market of goods of compassion, as equal to a blind doctrine. // 19 ### [26\_19](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_19) It awakens righteousness, destroys sin, uproots the wrong path, / shatters envy, cuts off bad conduct, and crushes false belief; / it expands dispassion, nourishes compassion, and steals away craving; / that Jain doctrine the virtuous person worships, proclaims, meditates upon, and studies. // 20 ### [26\_20](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_20) Now the section on the community: / Like the Rohana mountain of jewels, like heaven of stars, / like the celestial realm of wish-fulfilling trees, like a lake of lotuses, / like the ocean of waters, and like the rays of the moon—this is the abode of virtues; / considering this, let the ritual of worship of the venerable community be performed. // 21 ### [26\_21](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_21) Who arises for the sake of liberation, with a mind eager to cast off transmigration, / whom they call a ford because of its purifying power, than whom there is none other equal, / to whom the Lord of Tīrthankaras bows, from whom the welfare of the good arises, / whose radiance is supreme, and in whom virtues dwell—let that community be worshipped! // 22 // / Fortune approaches him of her own accord in haste; fame embraces him; / love attends upon him; intelligence strives with longing to attain him; / the splendor of heaven desires to embrace him constantly; liberation gazes upon him— / the one who, delighting in the highest good, serves the community, the play-house of a multitude of virtues. // 23 ### [26\_22](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_22) The primary fruit of devotion to which is the rank of Arhat and the like, as grain is of farming, / while universal sovereignty and being lord of the gods are said to be incidental, like straw; / whose praise in majesty even the words of Bṛhaspati are powerless to express— / may that sin-destroying community purify the mansion of the virtuous with the steps of its feet! // 24 ### [26\_23](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_23) Now the section on non-violence: / The playground of virtue, the whirlwind destroying the dust of misdeeds, / the ship across the forest of transmigration, the cloud-cluster extinguishing the fire of distress, the messenger of rendez-vous for fortunes, / the ladder to heaven, the beloved friend of liberation, the bolt barring the unfortunate rebirth— / let compassion alone be shown toward living beings; enough with all other afflictions! // 25 ### [26\_24](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.26_24) Even if a stone should float on water, even if the sun should rise / in the west, even if fire should somehow become cold, / even if the pedestal of the earth should be placed above the entire world, / even so the slaughter of living beings never produces virtue anywhere. // 26 ### [27](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.27) He desires a lotus-cluster from fire, daytime from the setting sun, / nectar from the mouth of a snake, virtuous discourse from dispute, / recovery from disease from indigestion, life from deadly poison— / who would expect righteousness from the slaughter of living beings. // 27 ### [28](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.28) Longer life, a fairer body, a more venerable lineage, / greater wealth, mightier strength, much higher sovereignty, / uninterrupted health, extraordinary praiseworthiness in the three worlds— / a heart moist with compassion makes the ocean of transmigration very easy to cross. // 28 ### [30](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.30) Now the section on truthfulness: / The abode of trust, the destroyer of misfortune, worshipped by the gods, / wholesome food on the road to liberation, the quencher of water and fire, the paralyzer of tigers and serpents, / the charm for the highest good, the generator of prosperity, the revival of goodness, / the pleasure-garden of fame, the dwelling of majesty—truthful speech is purifying. // 29 // / Since through it fame turns to ashes like a forest from a wild fire, / which is the cause of sorrows as water is for trees, / in which there can be no talk of austerity and self-restraint, like light in one's own shadow, / the wise person in no way speaks that false speech. // 30 ### [31](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.31) Untruth is the root cause of mistrust, the abode of bad impressions, the warder-off of prosperity, / the cause of misfortune, powerful in deceiving others, full of offenses, and avoided by the wise. // 31 ### [33](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.33) For him, fire becomes water, the ocean dry land, an enemy a friend, gods servants, / a wilderness a city, a mountain a home, a snake a garland, a lion a deer, / the netherworld a small pit, a weapon a lotus petal, an elephant a jackal, poison / nectar, and adversity ease, who speaks speech adorned with truth. // 32 // / Now the section on non-stealing: / Accomplishment desires him, prosperity chooses him, / fame approaches him, the pain of existence leaves him, / a fortunate rebirth longs for him, an evil destiny does not look at him, / and misfortune shuns him—who does not take what is not given. // 33 ### [34](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.34) He who, desiring accomplished virtue, takes nothing that is not given— / in him dwells a series of auspicious things, like a female swan in a lotus; / misfortune goes far from him, like night from the sun of the sky; / the fortune of heaven and liberation attends upon him, like knowledge upon the modest. // 34 ### [35](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.35) Because it destroys fame and righteousness, brings about all transgressions, / gives rise to slaughter and imprisonment, and awakens wicked intentions, / is the sole cause of ruinous fate, blocks the embrace of a fortunate rebirth, / and brings forth strife, a wise man does not desire to seize ungranted wealth. (35) ### [36](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.36) Stealing is a pleasure garden for the minds of others to disport, a dwelling for thoughts of murder, / a dense thicket of the creepers of ruin spreading over the earth, / the path to an unfortunate rebirth, and a bolt across the gate to the city of heaven and liberation: / it must certainly be avoided by men who desire their own welfare. (36) ### [37](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.37) Now the section on good conduct: He who has completely cast away his own good conduct, which is a wish-fulfilling jewel of the three worlds, / has beaten the drum of ill repute throughout the world, blackened his family with soot, / given the final handful of water to good behavior, set a forest fire to the garden of virtuous qualities, / made a rendezvous for all calamities, and fixed a firm bolt upon the gate to the city of liberation. (37) ### [38](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.38) The perils of tigers, snakes, water, fire, and the like come to an end for them; / auspicious blessings shine forth, and the gods dwell near at hand; / fame blossoms, righteousness increases, sin perishes, / and the joys of heaven and liberation are brought near for those who uphold good conduct. (38) ### [39](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.39) It removes the stain upon one's family, wipes away the mire of sin, / accumulates merit, spreads praise, / bows the host of gods, destroys terrible calamities, / and effortlessly secures heaven and liberation: such is pure good conduct. (39) ### [40](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.40) Fire turns to water, a serpent becomes a garland, a tiger acts like a deer, / an elephant becomes a horse, a mountain becomes a pebble, and poison turns to nectar, / an obstacle becomes a festival, an enemy acts like a loved one, the ocean becomes a pleasure pool, / and the forest acts like one's own home for men, surely through the power of good conduct. (40) ### [41](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.41) Now the section on possessions: Producing turbidity in water just as in a fool, uprooting the tree of righteousness, / distressing the lotus pond of prudence, compassion, and patience, expanding the ocean of greed, / breaking down the riverbanks of propriety, and sending into exile the swan of the pure mind— / does not the swollen flood of the river of possessions cause torment? (41) ### [41\_25](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.41_25) A Vindhya mountain for the elephant calf of strife, a cremation ground for the vulture of wrath, / a serpent's hole for vices, twilight for the robber of hatred, / a forest fire to the grove of merit, a wind to the cloud of gentleness, / and frost upon the lotus of conduct—such is excessive attachment to wealth. (42) ### [43](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.43) An enemy to tranquility, a friend to restlessness, a resting place for delusion, / a mine of sins, an abode of calamities, a pleasure grove for wicked thoughts, / a treasure of distraction, an accomplice to haughtiness, a cause of grief, and a playhouse of strife: / possessions must be renounced by those of pure spirit. (43) ### [43\_26](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.43_26) Just as in this world fire is not satisfied with fuel, nor the ocean with waters, / so a person shrouded in greed is not content even with abundant riches. / Yet he does not reflect thus: "Leaving all my wealth behind, my soul goes to another life; / why then should I uselessly commit vast sins?" (44) ### [45](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.45) Now the section on anger: That anger—which is a friend of liquor in producing derangement, an image of a serpent in instilling terror, / a brother of the seven-rayed fire in burning the body, / and a fellow student of the poison tree in destroying consciousness— / must be uprooted from its base by those skilled in desiring the good. (45) ### [46](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.46) Sprinkled with the water of tranquility, bearing an unbroken row of blossoms in the form of auspicious fortunes, / the tree of the practice of austerities yields liberation as its fruit. / But if it encounters the proximity of the fire of wrath, / its growth becomes futile and it is reduced to ashes. (46) ### [47](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.47) It spreads anguish, shatters modesty, uproots affection, / causes anxiety, breeds censurable speech, and stirs up conflict; / it cuts down fame, bestows folly, obstructs the rise of merit, / and grants an unfortunate rebirth: such faulty anger should be abandoned by the virtuous. (47) ### [48](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.48) How is that wrath proper which has destroyed compassion, / burning righteousness as a wild fire burns a tree, uprooting conduct as an elephant uproots a creeper, / eclipsing human fame as Rāhu eclipses a crescent of the moon, / scattering one's true goal as the wind scatters a cloud, and exciting calamity and thirst as heat does? (48) ### [49](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.49) Now the section on pride: From which arises the expanse of impassable rivers of calamity, / in which not even the name of the assemblage of virtues favored by the wise exists, / and which, through the smoke of intent to kill, bears the forest fire of anger: / abandon that mountain of pride, difficult to ascend, for the practice of propriety. (49) ### [50](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.50) Breaking the post of tranquility, severing the nerve of pure intelligence, / scattering the dust of harsh speech, disregarding the goad of scripture, / wandering at will upon the earth, and trampling the forest path of modesty— / what calamity does a man blinded by pride not cause, like a rutting elephant? (50) ### [51](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.51) It destroys proper conduct as a wind destroys a cloud; / it brings modesty to ruin as a serpent ends the life of breathing beings; / it quickly uproots fame as an elephant uproots a white lotus; / like a base man destroying a multitude of favors, pride ruins the three aims of life for mankind. (51) ### [52](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.52) That which steals away the reviver of all intended goals, / the very vitality of modesty in embodied beings— / that terrible affliction born from the poison of pride in birth and the like, / bring to peace with the nectar-juice of gentleness. (52) ### [53](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.53) Now the section on deceit: Barren in producing good fortune, twilight for the setting of the sun of truth, / the garland of the young maiden that is an unfortunate rebirth, the stable for the elephant of delusion, / frost to the lotus of tranquility, the capital city of infamy, / and an ally to hundreds of misfortunes: cast deceit far away. (53) ### [54](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.54) Those who, employing deceit through various means, practice the deception of others, / companion to great delusion as they are, cheat only themselves of the joys of heaven and liberation. (54) ### [55](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.55) The vile person who, through desire for wealth, practices deceit—the pleasure house of mistrust— / does not see the host of calamities falling upon him, just as a cat, while drinking milk, does not see the stick. (55) ### [56](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.56) Whatever cleverness arises intent on deceiving the simple / from a mental state addicted to fraud, / it does not digest here without surely producing a catastrophe, / just like unwholesome food causing illness in the future. (56) ### [57](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.57) Now the section on greed. / They roam the trackless forest, traverse vast foreign lands, / plunge into the deep ocean, undertake agriculture fraught with great hardship, / serve a wretched master, and charge into battle / rendered impassable by colliding troops of elephants—all that is the outburst of greed in minds blinded by wealth. (57) ### [58](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.58) Greed, the root of the poison-tree of delusion, the Agastya to the ocean of merit, / the firestick for the fire of anger, the cloud covering the sun of majesty, / the playground of Kali, the Rāhu to the moon of discernment, the ocean to the rivers of calamity, / the harvester of the cluster of creepers of fame—let it be conquered! (58) ### [59](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.59) When the fire of greed blazes fiercely upon contact with the fuel of wealth, / expanding to burn up the entire forest of righteousness, / leaving a heap of sorrow as ashes and spreading the smoke of infamy, / the host of virtues turns into moths. (59) ### [60](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.60) Before them the wish-fulfilling tree has arisen, the celestial cow has entered their home, / the wish-granting gem has arrived in their hand, treasure has come into their presence, / the universe is utterly submissive, and the glories of heaven and liberation are easily attained— / by those who bear contentment, the cloud that extinguishes the fire of all flaws. (60) ### [61](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.61) Now the section on the virtuous person. / Better to thrust one's hand into the curved maw of an enraged serpent; / better to leap into a blazing pit of fire; / better to plunge the tip of a spear straight into one's belly; / but wickedness—which is the dwelling of calamities—must never be produced by a wise man. (61) ### [62](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.62) Goodness alone produces a store of fame, / supreme beatitude, wealth, and the end of worldly existence. / Since, O fool, you resort to wickedness for the sake of that, / you are throwing fire on grain that ought to be cultivated by watering! (62) ### [63](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.63) Better is destitution of wealth for men possessing the character of the virtuous; / but mighty riches won by the suffering of wicked deeds are not. / Even natural emaciation looks charming and beautiful in the long run, / but not stoutness caused by swelling, which turns bitter in its outcome. (63) ### [64](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.64) He speaks no fault of another, but speaks daily of another's virtues, even if slight; / he feels contentment in another's prosperity, and bears grief at another's distress; / he does not praise himself, does not abandon prudent policy, does not overstep propriety, / and even when spoken to harshly, does not show intolerance—such is the conduct of the virtuous. (64) ### [65](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.65) Now the section on company with the virtuous. / Righteousness without compassion, fame devoid of prudence, wealth for a reckless man, / poetry from someone lacking comparison, austerity empty of tranquility and self-restraint, learning for one of dull intellect, / vision of objects for a blind man, and meditation for one with an unsteady mind—these are desired / by that fool who, having abandoned the company of the virtuous, yearns for auspiciousness. (65) ### [66](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.66) It takes away evil thoughts, shatters delusion, produces discernment, / bestows delight, engenders good conduct, spreads modesty, / proclaims fame, sustains righteousness, and removes evil destiny— / what desired end does association with the best of the virtuous not produce for men? (66) ### [67](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.67) To acquire a host of insights, to dispel calamity, to walk upon the proper path, / to attain renown, to cast off badness, to practice righteousness, / to block the ripening of sin, and to grasp the glory of heaven and liberation— / if you desire this, O mind, then accept company with the virtuous! (67) ### [68](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.68) It acts as frost upon the lotus of greatness, a fierce wind upon the cloud of prosperity, / an elephant in the garden of compassion, a thunderbolt upon the mountain of welfare, / fuel for the fire of bad counsel, and a sprout for the creepers of misconduct— / how can such association with the worthless be beneficial for those who desire the good? (68) ### [69](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.69) Now the section on the senses. / It acts as an unruly horse in leading the self astray along the wrong path; / it acts as a black cobra in destroying the life that is the discernment of what should and should not be done; / it acts as a gleaming axe in cutting down the grove of the trees of merit; / conquer that host of senses, which has broken the seal of vows, and become prosperous! (69) ### [70](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.70) It brings reputation to ruin, shatters devotion to prudence, / applies the mind to forbidden deeds, spreads affection for lack of austerity, / crushes the surge of discernment, and bestows calamity— / bring under control that host of senses, the abode of faults! (70) ### [71](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.71) Let him observe silence, let him abandon home, let him practice mastery of the ritual injunctions, / let him dwell in the forest, let him undergo the toil of scripture, let him perform austerity; / but if he does not know how to conquer the host of senses—that great wind shattering the grove of heaps of welfare— / know that all of it is an oblation poured into ashes! (71) ### [72](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.72) Failing to conquer the host of senses—capable of destroying righteousness, crossing over the non-ocean \[of passions\], / fit to spread calamity, thoroughly skilled in producing misfortune, / omnivorous, detrimental to the self, exceeding injustice, acting as it pleases toward desires, / and a traveller on the evil path—he incurs adversity. (72) ### [73](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.73) Now the section on the nature of fortune. / She goes downward like a river, completely obstructs consciousness like sleep, / fosters intoxication like liquor, produces blindness like smoke, / touches fickleness like lightning, brings thirst to blazing expansion like a forest fire, / and wanders about unrestrained like an unchaste woman—such is Kamalā. (73) ### [74](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.74) Heirs covet it, thieves steal it, kings / seize it finding some pretext, fire turns it to ashes in a moment, / water floods it, Yakṣas forcibly snatch it when buried in the earth, / and ill-behaved sons bring it to ruin—curse upon wealth dependent on so many! (74) ### [74\_27](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.74_27) They utter flatteries for a long time even to a base man, they sink to low prostrations, / they loudly proclaim the virtues of an enemy or of one devoid of merit, / and they feel no disgust at all in the course of serving even an ungrateful man— / alas, what will men, even the high-minded, not do when seeking wealth? (75) ### [76](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.76) Fortune crawls low, as if from contact with ocean water; / like one traversing a lotus pond, her feet are beset with thorns and find no stable footing anywhere. / She quickly extinguishes men's consciousness, as if from proximity to poison; / its fruit, therefore, must be gathered by the virtuous through employment in foundations of righteousness. .. 76 .. ### [77](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.77) 1. 'Covering the aesthetic sentiment of tranquility' is the commentary. 2. 'Devouring everything' is the commentary. 3. 'Reaching an excessive degree in injustice' is the commentary. 4. 'Acting as one pleases regarding a desired thing, desiring at will' is the commentary. 5. 'Bad doctrine' in ms. Ka. 6. 'Destroys' is the commentary. 7. 'Delight' in ms. Ka. / Kāvyamālā. / Now, the section on charity: / It accumulates good conduct, expands modesty, elevates knowledge, / nourishes tranquil calm, strengthens austerity, and illuminates scripture. / It sprouts merit, shatters sin, grants heaven, and in due course / extends the glory of emancipation—pure wealth bestowed upon a worthy recipient. .. 77 .. ### [78](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.78) Poverty does not look upon him, misfortune does not visit or take hold of him, / infamy does not cling to him, defeat does not seek him out, and illness does not attack him. / Wretchedness pays him no regard, fear does not torment him, and calamities do not afflict him at all— / the man who bestows charity on a worthy recipient, destroying adversity and serving as the foundation of prosperity. .. 78 .. ### [79](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.79) Fortune desires him, wisdom seeks him out, renown looks upon him, / affection kisses him, auspicious charm serves him, disease never embraces him; / an abundance of blessings approaches him, the enjoyment of heaven chooses him, / and liberation longs for him—the man who gives away his own wealth for the sake of merit. .. 79 .. ### [80](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.80) Delight is near him as his attendant, fame longs for him, fortune / is devoted to him, intelligence attends him, the prosperity of universal sovereignty / is placed in his hand, the celestial beauty of heaven is passionately drawn to him, and the wealth of liberation desires him— / the man who sows the bountiful seed of his own wealth in the sevenfold field. .. 80 .. ### [82](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.82) Now, the section on austerity: / That which is a thunderbolt to the mountains of past-accumulated karma, which is water quenching the network of flames of the forest-fire of passion, / which is the mystic formula against the serpents of the fierce sense organs, / which is day to the mass of darkness of obstacles, and which is the root of the vine of the fortune of supernatural powers— / that manifold austerity, free of craving, one should perform according to rule. .. 81 .. / Because of which the succession of obstacles dissolves, the gods become servants, / desire is quieted, the group of senses is subdued, and well-being surges forward; / great spiritual powers awaken, the mass of karma meets its destruction, / and heaven and final bliss become one's own—is not such austerity praiseworthy? .. 82 .. ### [83](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.83) 1. 'Vinoti' in ms. Kha. 2. 'Pavitre' in ms. Kha. / Sūktimuktāvalī. / Just as no one else is able to burn a wilderness without a forest fire, / just as no one else is able to extinguish a forest fire without a cloud, / and just as no one is skilled at dispersing a cloud without the wind— / how could anyone else be capable of destroying the flood of karma without austerity? .. 83 .. ### [84](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.84) Having contentment for its thick root, the expanse of the trunk bound by the host of tranquility, / the restraint of the five senses for its branches, shining fearlessness for its leaves, and the abundance of moral conduct for its sprouts; / by the sprinkling of the flood of water of faith, bearing the enjoyment of vast noble birth, power, and beauty, / with the attainment of heaven and the like as its flowers, and yielding the fruit of the state of final bliss—may the wish-fulfilling tree of austerity flourish! .. 84 .. ### [86](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.86) Now, the section on contemplation: / Like a young woman's side-glance upon a dispassionate man, like the toil of serving / a master devoid of generosity, like planting lotuses upon stone, / or like rain pouring everywhere upon barren soil—so are charity, worship, austerity, / scriptural study, learning, and the like completely fruitless without contemplation. .. 85 .. / If a person wishes to know everything, desires merit, wishes to practice compassion, seeks to destroy sin, / wishes to check anger, desires the fruitfulness of charity, good conduct, and austerity, / wishes to accumulate auspicious blessings, seeks to reach the shore of the ocean of worldly existence, / and desires to embrace the lady Liberation, then one should cultivate contemplation. .. 86 .. ### [88](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.88) A conduit for the forest of discernment, a reviver of the bliss of tranquility, / a great boat across the ocean of worldly existence, a mass of clouds against the forest fire of passion, / a snare for the deer of the restless senses, a thunderbolt against the mountain of mighty passions, / a mare on the path of liberation—resort to contemplation; what is the use of other things? .. 87 .. / Wealth has been given away, money spent, all the words of the Jina studied, / the severe rituals performed, sleep taken repeatedly upon the bare ground, / severe austerity practiced, and even one's conduct worn down for a very long time— / yet if inner contemplation is not present in the heart, all of it is as useless as winnowing chaff. .. 88 .. ### [90](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.90) Now, the section on dispassion: / That which is water to the dust of inauspicious deeds, an elephant-goad for the rutted tuskers of the senses, / a flower garden of spiritual welfare, a chain for the maddened elephant of the mind, / a pleasure house for the maiden of renunciation, a medicine for the fever of love, / and a chariot on the path to liberation—having reflected upon that dispassion, become fearless! / Just as a violent wind ends a glittering mass of clouds, a forest-fire's flame \[ends\] / a grove of trees, the solar disk \[ends\] the circle of darkness, / and the thunderbolt brings to an end a collection of mountains—so does dispassion alone destroy all karma. .. 90 .. ### [91](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.91) Reverence toward the gods, service at the feet of an auspicious guru, / austerity that is the abode of boundless toil, worship of the virtuous, / solitude in the wilderness, and the science of subduing the senses will yield final bliss, / provided that dispassion, skilled in destroying cruel sins, shines within. .. 91 .. ### [92](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.92) Knowing sensual pleasures to be perilous as the coils of a black cobra, kingship to be like dust, / relatives to be chains of bondage, the realm of sensory objects to be like poisoned food, / prosperity to be the sister of cremation ashes, and women to be comparable to straw, / the dispassionate man, abandoning attachment to them and becoming unblemished, attains liberation. .. 92 .. ### [92\_28](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.92_28) Worship of the lord of Jinas, attendance upon the guru, compassion toward living beings, charity to worthy recipients, / devotion to virtues, and the hearing of scripture—these are the fruits of the tree of human birth. .. 13 .. ### [94](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.94) Perform worship of God at the three junctures of the day, achieve an accumulation of renown / and prosperity, sow your seed in a worthy recipient, lead your mind into the path of prudent conduct, / destroy the dwelling places of lust and anger, show compassion toward living beings, / listen to the doctrine spoken by the Jina, and swiftly choose the lotus-goddess of liberation! .. 94 .. ### [96](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.96) 1. "Conduct" (cāritram), so glosses the commentary. Sūktimuktāvalī. Having performed worship of the feet of the Arhat, bowed to the ascetics, and understood the scripture, / having abandoned the company of those whose minds are intent on unrighteous deeds, and given wealth to worthy recipients, / having walked the path of those devoted to the highest course, and conquered the host of inner enemies, / having remembered the fivefold obeisance, place desired bliss into the hollow of your hands. // 95 In such a way that fame, sister to the moon, spreads through the directions, / and bringing about rise, the sequence of virtues expands, / and righteousness, capable of removing evil deeds, attains increase— / in such a way should one conduct oneself upon the just path, where good is easily gained. // 96 ### [98](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.98) If, leaving the wilderness of transmigration, you wish to go to the city of liberation, / do not take up your abode then among the poison-trees of the sensory objects; / for even their shade quickly spreads great delusion, / on account of which this creature is unable to advance even a single step. // 97 Just as the moon's radiance and the sun's light swiftly illumine an object in the world, / so this lofty fragment of instruction expands the virtues of knowledge and auspicious joy. // 98 ### [99](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.99) By that Somaprabha, who acted as a honeybee / toward the lotus-feet of Vijayasiṃhācārya—the sun upon the eastern mountain that was the seat of Ajitadevācārya— / this Sūktimuktāvalī was composed, \[a leader of sages\]. // 99 ### [99\_29](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt.99_29) Thus ends the Sūktimuktāvalī, otherwise titled Sindūraprakara, composed by the venerable Somaprabhācārya. 1. The obeisance to the five supreme beings well known in the Jina's doctrine. 2. kuśalasulabhe in manuscripts ka and kha. 3. After this verse, manuscript ka has the additional verse: "Praiseworthy renunciation in the hand, bowing to the guru's feet upon the head, truth in the mouth, scripture received in the ears, pure conduct in the heart, triumphant prowess in both arms—ah, even without wealth, this is the ornament of those who are naturally great." 4. vimucyanaṃ dūre bhava janamanaḥśarmasadanam in manuscript kha. 5. "And what the light of moon and sun does not dispel—the mud of darkness of men—even that, when this fragment of instruction is constantly listened to, goes to destruction." This reading in manuscript ka is identical to the reading received in the Śṛṅgāravairāgyataraṅgiṇī. Here the author has artfully incorporated his own name, "Somaprabhācārya". 6. This verse is absent in manuscripts kha and ga. 7. munīndranāyakena, "by the leader of great sages". --- Source: [https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt](https://indike.org/pramana/in.lit.subhasita.subhasita.kosa.suktimuktavali~en-mt) · Pramāṇa